30. The Creation of Humanity in God’s Image

**Scriptures For the Doctrine of Creation in God’s Image**

Genesis 1:26 (KJV)
“And God said, Let us make man in our image, after our likeness: and let them have dominion…”
Interpretation: God purposefully created humanity in His image, giving humans a unique status among creation and a mandate for dominion.
Theological Views: Trinitarian Christians see “us” as referring to the Godhead. The “image” is understood to include intellect, morality, relationality, and authority. LDS interpret this as literal physical resemblance.
Genesis 1:27 (KJV)
“So God created man in his own image, in the image of God created he him; male and female created he them.”
Interpretation: Both male and female equally bear God’s image, affirming their dignity and value.
Theological Views: This supports theological anthropology that both sexes are spiritually equal and reflect God’s nature. Some traditions use it to argue for complementarity in roles.
Genesis 5:1 (KJV)
“This is the book of the generations of Adam. In the day that God created man, in the likeness of God made he him;”
Interpretation: Reiterates the divine imprint in humanity, even post-Fall.
Theological Views: Most traditions agree the image is retained, though impaired by sin. Eastern Orthodoxy distinguishes between “image” (intact) and “likeness” (damaged).
Genesis 9:6 (KJV)
“Whoso sheddeth man’s blood, by man shall his blood be shed: for in the image of God made he man.”
Interpretation: Human life has intrinsic value due to the divine image, warranting protection and justice.
Theological Views: Often used to argue for the sanctity of life and capital punishment. The continued presence of the image post-Fall is assumed.
Psalm 8:4-6 (KJV)
“What is man, that thou art mindful of him?… For thou hast made him a little lower than the angels, and hast crowned him with glory and honour.”
Interpretation: Humanity is exalted in creation, given authority and honor.
Theological Views: Reflects man’s unique role in creation. Some read “angels” as “God” (Hebrew: Elohim), intensifying the divine image theme.
Ecclesiastes 7:29 (KJV)
“Lo, this only have I found, that God hath made man upright; but they have sought out many inventions.”
Interpretation: God created humanity morally good, but humans have deviated.
Theological Views: Emphasizes free will and moral accountability. Protestants link this to the Fall; Catholics tie it to original righteousness.
Colossians 3:10 (KJV)
“And have put on the new man, which is renewed in knowledge after the image of him that created him:”
Interpretation: In Christ, the image of God is being restored in the believer.
Theological Views: Most traditions see this as progressive sanctification. Reformed theology sees this as the restoration of the moral image lost in the Fall.
James 3:9 (KJV)
“Therewith bless we God, even the Father; and therewith curse we men, which are made after the similitude of God.”
Interpretation: Humans still bear God’s likeness, even fallen ones, and should not be cursed.
Theological Views: Used ethically to promote respect for all people. Evangelicals and Catholics use this verse to uphold the dignity of life and speech.

**Scriptures Against or Complicating the Doctrine of the Image of God in Man**

Genesis 6:5 (KJV)
“And God saw that the wickedness of man was great in the earth…”
Interpretation: Humanity had become wholly corrupt, implying a severe marring of the divine image.
Theological Views: Reformed traditions emphasize total depravity here. Others, like Eastern Orthodoxy, suggest the image remains but is obscured.
Romans 3:10-12 (KJV)
“There is none righteous, no, not one… they are all gone out of the way…”
Interpretation: Universal sinfulness appears to undermine any retained righteousness from the image of God.
Theological Views: Protestant and Reformed theologians use this to support the doctrine of original sin and lost moral likeness.
Ephesians 2:1-3 (KJV)
“And you… were dead in trespasses and sins…”
Interpretation: Spiritual death seems to indicate a broken relationship with God, possibly suggesting a lost image.
Theological Views: Evangelicals and Reformed believe the moral aspect of God’s image was lost. Others see this as affecting relationship, not essence.
Job 15:14 (KJV)
“What is man, that he should be clean? and he which is born of a woman, that he should be righteous?”
Interpretation: Humanity is inherently unclean, challenging the notion of divine likeness.
Theological Views: Used in arguments for original sin; Orthodox tradition would emphasize the inherited consequences, not guilt.
Isaiah 64:6 (KJV)
“But we are all as an unclean thing, and all our righteousnesses are as filthy rags…”
Interpretation: Even human attempts at righteousness are insufficient—implying brokenness, not divine image.
Theological Views: Often cited to show the depth of humanity’s fall. Reformed and Evangelicals affirm total moral corruption without grace.
1 Corinthians 15:49 (KJV)
“And as we have borne the image of the earthy, we shall also bear the image of the heavenly.”
Interpretation: Paul contrasts Adam’s image with Christ’s, implying the earthly image is fallen.
Theological Views: The image of Adam is corrupt; the image of Christ is redemptive. Some infer that the divine image is only fully restored in Christ.
Romans 7:18 (KJV)
“For I know that in me (that is, in my flesh,) dwelleth no good thing…”
Interpretation: Human nature (flesh) is inherently corrupt, possibly contradicting any divine resemblance.
Theological Views: Reformed theology views this as evidence of total depravity. Others see it as a struggle in sanctification.
Jeremiah 17:9 (KJV)
“The heart is deceitful above all things, and desperately wicked…”
Interpretation: The inner nature of humanity is corrupt and unreliable, challenging the concept of divine reflection.
Theological Views: Emphasized in doctrines of original sin. Orthodox traditions see the heart as wounded, not depraved.

Debates Around Hebrew, Greek, and Christian Translations of the Doctrine of “The Creation of Humanity in God’s Image” (KJV)

Introduction

The doctrine that humanity was created in the image of God (Imago Dei) is foundational to Christian anthropology and theology. However, debates have long surrounded the original Hebrew phrasing, how that language was rendered into Greek (especially in the Septuagint), and how these translations shaped the Christian understanding through Latin and eventually English versions like the King James Version (KJV). This study explores these linguistic and theological tensions, with close attention to biblical texts and the accuracy of Greek renderings of Hebrew concepts.

1. Genesis 1:26–27 – The Foundational Passage

Genesis 1:26 (KJV)
“And God said, Let us make man in our image, after our likeness…” (KJV)
Hebrew:
“נַעֲשֶׂה אָדָם בְּצַלְמֵנוּ כִּדְמוּתֵנוּ”
Na’aseh adam b’tzalmenu kid’mutenu

בְּצַלְמֵנוּ (b’tzelem) – “in our image”
כִּדְמוּתֵנוּ (kid’mut) – “after our likeness”

Greek Septuagint (LXX):
“ποιήσωμεν ἄνθρωπον κατ’ εἰκόνα ἡμετέραν καὶ καθ’ ὁμοίωσιν”

κατ’ εἰκόνα (kat’ eikona) – “according to [our] image”
καθ’ ὁμοίωσιν (kath’ homoiosin) – “according to likeness”

Latin Vulgate:
“Faciamus hominem ad imaginem et similitudinem nostram”

2. Translation Problems and Theological Debates

A. Meaning of “Image” and “Likeness” in Hebrew

Tzelem (image): May denote form, function, or representative capacity. It is used for idols or figures, yet doesn’t necessarily imply physical appearance.
Demut (likeness): Conveys resemblance, often in a qualitative, relational, or moral sense.

Theological Viewpoints:

Jewish tradition: Avoids interpreting this as physical resemblance; focuses on attributes like reason, morality, relationality, or dominion.
Patristic tradition (e.g., Irenaeus): “Image” is retained after the Fall (reason, will), “likeness” is lost and restored through grace (holiness, moral purity).
Augustine: Conflates image and likeness; associates the image with the rational soul and its capacity for knowing God.

B. Greek Septuagint’s Influence

The Septuagint introduces eikōn and homoiosis, terms shaped by Greek philosophical thought:

Eikōn is used in Plato and Hellenistic literature to mean a visible representation or form, often of metaphysical realities.
Homoiosis often implied moral or spiritual similarity rather than a physical one.

Problem: The Greek shift subtly redefines “image” toward form or representation, risking anthropomorphism or misunderstanding of God’s nature.

C. Latin and English Transmission

Vulgate (Jerome) chooses ad imaginem – “toward the image,” suggesting a developmental or teleological reading: humans are becoming like God.
KJV (following earlier English Bibles) renders it more literally, but still based on the Septuagint-Latin tradition.

3. Other Key Scriptures and Translation Tensions

3.1. Genesis 5:1 (KJV)

“In the day that God created man, in the likeness of God made he him;”

Reaffirms Genesis 1 but simplifies: only “likeness” is used here.

Hebrew: בִּדְמוּת אֱלֹהִים עָשָׂה אֹתוֹ

Focus on “likeness” (demut) suggests a post-Fall retention of divine resemblance.

Theological Debates:

Is the “image” completely lost after sin?
Does only “likeness” remain? Or vice versa?
Reformed theology (Calvin): image is marred but not lost.
Roman Catholic and Orthodox: image remains, likeness needs restoration.

3.2. Colossians 1:15 (KJV)

“Who is the image of the invisible God, the firstborn of every creature:”

Refers to Christ, not Adam.

Greek: ὅς ἐστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου

“eikōn of the invisible God” emphasizes Christ’s divine visibility, both as representative and essence.

Theological Shift: Christ is now the new “image,” which believers are conformed to (Romans 8:29).

3.3. 1 Corinthians 11:7 (KJV)

“For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God…”

Paul references “image” as still applicable post-Fall, supporting the notion that the image was not destroyed.

4. Problems of Translation Accuracy

A. Greek Language Limitations

Greek has more concrete categories; translating flexible Hebrew concepts like “tzelem” into “eikōn” narrows interpretive scope.
“Eikōn” could mean physical statue/image, leading to anthropomorphic heresies (e.g., some Gnostic sects or LDS interpretations).

B. Interpretive Philosophical Overlay

Platonic thought (which deeply influenced Greek-speaking Jews and early Christians) equated “likeness” with metaphysical participation.
This leads to a spiritualization of the image in later theology—departing from Hebrew views that integrated body and soul.

C. English Rendering via Latin Filter

KJV, though based on Greek and Hebrew manuscripts, was influenced by the Latin Vulgate’s structure and theological assumptions.
English readers often assume a moral likeness only, not a broader dominion or relational aspect present in Hebrew.

5. Theological Implications of the Translation Differences

Translation	Implication on Doctrine	Theological Risk
Hebrew (Tzelem/Demut)	Integrated human nature, dominion, moral capacity, potential for holiness	Tension between physical and non-physical interpretations
Greek (Eikōn/Homoiosis)	Emphasis on representation, visible form, spiritual similarity	Risk of Platonic abstraction or anthropomorphism
Latin (Imago/Similitudo)	Developmental view: grow into God’s likeness	Sanctification tied to sacraments (Catholic)
English (KJV)	Close to Hebrew/Greek but ambiguous to modern readers	Misreading of “image” as purely moral or physical

6. Summary

The translation of Genesis 1:26–27 and related passages from Hebrew into Greek, Latin, and finally English reveals a gradual reshaping of the doctrine of the Imago Dei. While the Hebrew emphasizes representation and relationality (both functional and moral), the Greek introduces categories that risk either anthropomorphism or abstract spiritualization. The Latin adds a process-oriented flavor that shaped medieval and Catholic theology, and the English KJV, though faithful in many respects, inherits ambiguities from both Greek and Latin lenses.

Theological debates over whether the image of God includes physical form, moral capacity, dominion, or relationship stem not only from doctrinal priorities but from how words were translated and interpreted through time. The Greek translation is largely faithful but contextually limiting due to philosophical connotations. Ultimately, the doctrine of humanity made in the image of God remains a point of both unity and divergence, where translation history deeply informs theological identity.

“The Creation of Humanity in God’s Image” and the Translation Debate (Hebrew, Greek, and Christian Texts)

In this analysis, we will explore how different Christian denominations interpret the doctrine of the Imago Dei (Image of God) from the KJV Bible, alongside a discussion of their views on the translation issues from Hebrew and Greek sources. For each denomination, we’ll include relevant scriptural quotes from the KJV, along with interpretations based on Hebrew and Greek word usage, and theological perspectives.

1. Roman Catholic Church

View on Imago Dei:

Image and likeness are seen as retained but marred after the Fall. The potential for restoration comes through Christ and the sacraments, particularly baptism and the Eucharist.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – “And God said, Let us make man in our image, after our likeness…”
Hebrew: b’tzelem (image) and kid’mut (likeness) emphasize both representation (image) and moral/spiritual resemblance (likeness).
Interpretation: God created humanity with a moral and relational capacity reflecting His nature. The image is retained, though it is damaged by sin.

Translation Debate (For):

1 Corinthians 11:7 (KJV) – “For a man indeed ought not to cover his head, forasmuch as he is the image and glory of God…”
Greek: eikōn (image) – Man bears the representation of God, affirming the continual nature of the divine image.

Translation Debate (Against):

Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned.”
Greek: hamartia (sin) – The Fall affects all aspects of human nature, potentially distorting the image of God. This is not lost but damaged, making restoration necessary through Christ.

2. Eastern Orthodox Church

View on Imago Dei:

The image is viewed as retained, but the likeness is lost due to sin. Through Christ, the likeness is restored. The sacramental life and theosis (divinization) are key in this restoration process.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – As with Catholicism, image (tzelem) and likeness (demut) represent theological truths of divine resemblance and function, with humanity’s full likeness to God to be restored in Christ.

Translation Debate (For):

2 Corinthians 3:18 (KJV) – “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image…”
Greek: eikōn (image) – As believers behold Christ’s glory, they are transformed into His image. This affirms the Eastern Orthodox teaching of restoration through theosis.

Translation Debate (Against):

Romans 8:29 (KJV) – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…”
Greek: eikōn (image) – The image of Christ as the perfect image of God shows how humanity’s true image is revealed through Christ’s humanity and divinity.

3. Evangelical Christianity

View on Imago Dei:

Image refers to humanity’s moral, rational, and relational capacity. The Fall marred this image but did not obliterate it. Christ, through salvation, restores the image fully.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Tzelem (image) and demut (likeness) emphasize humanity’s moral and functional resemblance to God, which is not lost but corrupted by sin.

Translation Debate (For):

Colossians 3:10 (KJV) – “And have put on the new man, which is renewed in knowledge after the image of him that created him:”
Greek: eikōn (image) – The renewal of the believer’s nature reflects the image of Christ, bringing humanity back into right relationship with God.

Translation Debate (Against):

Romans 5:12 (KJV) – The Fall impacts human nature to the point that the image of God in humanity is marred. The image remains, but humanity is no longer what God originally intended.

4. Protestant (General)

View on Imago Dei:

Similar to Evangelicals but with a focus on the moral and functional aspects of the image. The image is retained but distorted due to the Fall. Christ’s work restores it.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Humanity created in God’s image and likeness gives humanity both moral capacity and dominion over creation. The image is foundational but marred by sin.

Translation Debate (For):

Romans 8:29 (KJV) – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…”
Greek: eikōn (image) – Believers are restored to the true image in Christ, confirming that the image is renewed in sanctification.

Translation Debate (Against):

Genesis 5:3 (KJV) – “And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image…”
Hebrew: b’tzelem (image), kid’mut (likeness) – Some argue that after the Fall, Adam’s children bear his image, not God’s original image, thus suggesting corruption.

5. Baptist (Southern Baptist, Independent Baptist, etc.)

View on Imago Dei:

Image is moral and spiritual in nature, relating to reason, will, and moral faculties. Sin has marred this image, but Christ’s redemption offers full restoration of the image of God.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Image (tzelem) refers to human reason and relationship with God. Humanity was created with a moral and relational nature in the divine likeness.

Translation Debate (For):

Ephesians 4:24 (KJV) – “And that ye put on the new man, which after God is created in righteousness and true holiness.”
Greek: kat’ eikona (according to image) – The new man created in God’s image shows that Christ’s redemption restores the divine image in believers.

Translation Debate (Against):

Romans 5:12 (KJV) – The image is marred after Adam’s fall, and some Baptists may emphasize that human nature is corrupted by sin, affecting the image of God.

6. Methodist (United Methodist, AME, etc.)

View on Imago Dei:

Image refers to humanity’s moral, rational, and relational nature. While the image was corrupted by sin, John Wesley and others emphasize restoration through sanctification and grace.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Humanity created in God’s image with moral and relational capabilities.

Translation Debate (For):

2 Corinthians 3:18 (KJV) – “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image…”
Greek: eikōn (image) – Transformation into the image of Christ highlights sanctification as part of the restoration of God’s image.

Translation Debate (Against):

Romans 5:12 (KJV) – Sin enters and distorts the image of God, necessitating Christ’s redemptive work to restore the image.

7. Lutheran (Missouri Synod, ELCA, etc.)

View on Imago Dei:

Lutherans emphasize that humanity retains the image of God, but sin marred it. Christ’s atonement restores humanity to the original image through faith.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Humanity created in God’s image and likeness but distorted by sin.

Translation Debate (For):

Romans 8:29 (KJV) – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…”
Greek: eikōn (image) – The restoration of the image of God is completed through Christ and justification.

Translation Debate (Against):

Ephesians 4:24 (KJV) – Image restored through sanctification, suggesting an ongoing process to regain the likeness that was lost.

8. Pentecostal (Assemblies of God, UPCI, etc.)

View on Imago Dei:

Image is moral, relational, and spiritual. The image is restored in Christ through baptism and the Holy Spirit.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Humanity created in God’s image with moral and relational faculties.

Translation Debate (For):

Colossians 3:10 (KJV) – “And have put on the new man, which is renewed in knowledge after the image of him that created him:”
Greek: eikōn (image) – The renewal of the image emphasizes the spiritual renewal in Christ.

Translation Debate (Against):

Romans 5:12 (KJV) – Sin and death mar the image, showing the necessity of Christ’s work to restore humanity.

9. Jehovah’s Witnesses

View on Imago Dei:

Jehovah’s Witnesses believe man was created in God’s image, but they reject the doctrine of original sin. They emphasize Jesus as the image of God, and humans reflect God’s image in a moral sense but are not divine.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Image (tzelem) refers to moral and relational aspects of humanity.

Translation Debate (For):

Colossians 1:15 (KJV) – “Who is the image of the invisible God, the firstborn of every creature:”
Greek: eikōn (image) – Christ as the visible image of God and humanity’s ultimate example of divine reflection.

Translation Debate (Against):

Romans 5:12 (KJV) – Sin enters the world, suggesting the image of God is marred by sin, affirming the need for Christ’s redemption.

10. Mormonism (LDS)

View on Imago Dei:

Mormons teach that humans were created in God’s image, with a physical resemblance to God. Christ is the perfect image of God, and through exaltation, humans can become like God.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – God’s image includes a physical form, reflecting Mormon theology that humanity is literally in the likeness of God.

Translation Debate (For):

Colossians 1:15 (KJV) – Christ as the image of the Father supports Mormon views of physical resemblance.

Translation Debate (Against):

Romans 5:12 (KJV) – Sin causes the image of God to be corrupted, requiring restoration.

11. Seventh-day Adventist

View on Imago Dei:

Seventh-day Adventists believe the image of God is both moral and relational. The image is marred by sin but will be restored in the new earth.

Scriptural Support (For the Doctrine):

Genesis 1:26-27 (KJV) – Image (tzelem) and likeness (demut) refer to humanity’s moral and relational nature.

Translation Debate (For):

Romans 8:29 (KJV) – The image of Christ reflects the restoration of the image of God in believers.

Translation Debate (Against):

Romans 5:12 (KJV) – Sin marred the image, and the image can only be restored in Christ.

Summary

Each denomination agrees that humanity was created in God’s image, but their views diverge on the effects of sin and how the image of God is restored in Christ. The Hebrew and Greek translations, particularly the words tzelem (image) and demut (likeness), play a central role in shaping these views. While the image of God is generally understood as moral, relational, and functional, its corruption by sin is a common theme across denominations. The restoration of the image is typically viewed as progressive, often achieved through Christ, sanctification, or sacraments.

Conclusion:

The doctrine of “The Creation of Humanity in God’s Image” has been interpreted in various ways by different Christian denominations. While all agree that humanity was created with some form of divine reflection, there are significant differences regarding the nature of the image and how sin has marred it. The Hebrew and Greek terms such as tzelem (image), demut (likeness), and eikōn (image) are central in shaping these views, particularly in their theological debates about the restoration of the image of God in humanity through Christ.

While many denominations agree on the distortion of the image through sin, the restoration of this image in Christ is seen through the lens of salvation, sanctification, and theosis, depending on the specific theological framework. This is where denominational differences come to the forefront, especially with contrasting views on original sin, the role of grace, and the means of restoration.

Table 1: Denominational Views, Interpretations, and Scripture Basis (For)

Denomination	View	Interpretation	Scripture Basis Reference and Quote (KJV)
Roman Catholic Church	Image of God retained but marred by sin.	The moral, rational, and relational qualities reflect God, and grace through sacraments restores it.	Genesis 1:26-27 (KJV) – “And God said, Let us make man in our image…”
Eastern Orthodox Church	Image retained, likeness lost, restored in theosis.	Theosis restores the likeness of God, but the image remains.	2 Corinthians 3:18 (KJV) – “But we all, with open face beholding as in a glass the glory of the Lord…”
Evangelical Christianity	Humanity created in the image of God, marred by sin.	The image of God remains post-Fall, but needs restoration through salvation in Christ.	Colossians 3:10 (KJV) – “And have put on the new man, which is renewed in knowledge after the image of him that created him:”
Protestant (General)	Humanity retains the image, but distorted by sin.	Humanity retains God’s image, but it requires restoration through Christ.	Romans 8:29 (KJV) – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…”
Baptist	Image exists but marred by sin.	Image refers to moral and rational abilities, but needs restoration through salvation.	Genesis 1:26-27 (KJV) – “And God said, Let us make man in our image…”
Methodist	Image lost due to sin, restored progressively in Christ.	The image was lost in the Fall, but through sanctification, it is restored progressively.	Romans 8:29 (KJV) – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…”
Lutheran	Humanity retains the image but is corrupt.	Christ’s redemption begins the process of restoring the image of God through faith and baptism.	Genesis 1:26-27 (KJV) – “And God said, Let us make man in our image…”
Pentecostal	Image of God marred by sin but fully restored in Christ.	The image is restored progressively through the baptism of the Holy Spirit and sanctification.	Colossians 3:10 (KJV) – “And have put on the new man, which is renewed in knowledge after the image of him that created him:”
Jehovah’s Witnesses	Image of God exists but is not divine.	The image refers to moral and relational aspects of humanity, but it does not equate to divine status.	Genesis 1:26-27 (KJV) – “And God said, Let us make man in our image…”
Mormonism (LDS)	Humans created in God’s image physically.	Humanity is literally in the physical likeness of God, and through exaltation, can become like God.	Genesis 1:26-27 (KJV) – “And God said, Let us make man in our image…”
Seventh-day Adventist	Image of God is both moral and relational.	The image was marred by sin but will be restored in the new earth.	Romans 8:29 (KJV) – “For whom he did foreknow, he also did predestinate to be conformed to the image of his Son…”

Table 2: Denominational Views and Arguments Against (Interpretations)

Denomination	View	Argument Against Interpretation	Scripture Basis Reference and Quote (KJV)
Roman Catholic Church	Image of God retained but marred by sin.	Sin distorts the image so that it requires restoration through grace and sacraments.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Eastern Orthodox Church	Image retained, likeness lost.	The image is damaged by sin, requiring restoration through theosis and union with God in Christ.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Evangelical Christianity	Humanity created in the image of God, marred by sin.	Sin corrupts the image, and only through Christ’s work can the image be restored.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Protestant (General)	Humanity retains the image, but distorted by sin.	Sin corrupts the image, and Christ is the only means of restoration.	Genesis 5:3 (KJV) – “And Adam lived an hundred and thirty years, and begat a son in his own likeness, and after his image…”
Baptist	Image exists but marred by sin.	The image of God is distorted by sin, which requires redemption through Christ.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Methodist	Image lost due to sin, restored progressively in Christ.	Sin completely distorted the image, requiring restoration only through sanctification and Christ’s work.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Lutheran	Humanity retains the image but is corrupt.	The Fall distorted the image of God, and humanity needs Christ for full restoration.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Pentecostal	Image of God marred by sin but fully restored in Christ.	The image of God is distorted by sin, and only through Christ’s redemptive work is humanity restored.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Jehovah’s Witnesses	Image of God exists but is not divine.	Sin distorts the image and Christ is the means for its restoration.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Mormonism (LDS)	Humans created in God’s image physically.	The image of God is spiritually marred by sin, requiring redemption and restoration through Christ.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”
Seventh-day Adventist	Image of God is both moral and relational.	Sin corrupted the image, and the restoration of the image is achieved in the new earth.	Romans 5:12 (KJV) – “Wherefore, as by one man sin entered into the world…”

Summary

In exploring the doctrine of “The Creation of Humanity in God’s Image”, various denominations agree that humanity is created in God’s image, but sin has marred this image. The theological views diverge on how the image is affected by sin and restored through Christ. While all agree that sin has distorted the image, the restoration of this image is seen through grace, redemption, and sanctification in varying theological frameworks.

Key terms from Hebrew (tzelem and kid’mut) and Greek (eikōn) offer a foundational understanding of the image as both a moral and relational reflection of God in humanity, though each denomination may emphasize different aspects based on their theological position.